Pra Yord Tong Luang Por Pra Sai - Wat Po Chai | Buddhist Amulets

Pra Yord Tong Luang Por Pra Sai Baramee Por edition with waterproof casing
Made from Nava Loha (nine sacred metals)

Watreproof acrylic casing included in the price

This Sacred Buddha Image of Luang Por Pra Sai,  is from Wat Po Chai in Nong Kai during the Songkran Ceremony to bathe the sacred Buddha Image of Luang Por Pra Sai, at Wat Po Chai in Nong Kai, Isan, North East Thailand.

Although the amulet recieved further blessings, it was actually made the year before in the 'Baramee Por' edition Puttapisek Empowerment Ceremony.

Pra Yord Tong LP Pra Sai Nong Khai

The image of Luang Por Pra Sai has a story with various Miracles, and is considered the most sacred Buddha image in Nong Kai province. It is supposed to make those who make Bucha to it very rich, and bring happiness.

Pra Yord Tong Luang Por Pra Sai in waterproof casing - Nuea Nava Loha - Run Baramee Por - Wat Po Chai (Nong Khai) 2552 BE

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Pra Nang Paya Chinarat - Benjapakee Hiding Place amulet - Pitsanuloke

Pra Nang Paya Chinarat - Pim Bai Mayom (Yai) - Nuea Din Phao - 'Run Midtrapap' (friendship edition) 2548 BE - Wat Rachaburana (Pitsanuloke)

A Classic Benjapakee amulet from a Classic Temple, which is part of the Nang Paya and Benjapakee Legendary Historic Heritage. Pure Buddhanussati (remembrance of the Buddha, Dhamma and Sangha), with all five major Blessings and Powers ruling over them.

Especially for acquiring wealth, status and safety from harmful accidents or attacks, the Pra Nang Paya is popular with both Male and Female Devotees.

It was removed from its Gru hiding place as one of five kinds of Pim, and given blessings in 2548 BE. The actual age of the amulets when they were removed from their burial chamber is not known to us. This Pim is not just Pra Nang Paya, is is Pra Putta Chinarat Sum Ruean Gaew, which is also the original design used for the first Khun Phaen amulet of Wat Ban Krang. This amulet thus has magical properties of the Nang Paya, the Putta Chinarat Buddha, and Pra Khun Phaen amulets, all in one. The image is of the Chinarat Buddha with the Beautifully designed arch (Sum Ruean Gaew). You can see the thumb prints from the pressing of the amulets by hand on the rear face, an essential aspect of true Pra Gru amulet making tradition.

Dimensions; 2.5 Centimeters High  x 2.0 Centimeters wide

This is a small size amulet and thus perfect for a Woman or Child to wear.

Magical properties; Kong Grapan, Klaew Klaad, Choke Lap, Metta Mahaniyom, Maha Sanaeh, Serm Duang. (just about everything)

Pra Nang Paya Chinarat - Pim Bai Mayom (Yai) - Nuea Din Phao - 'Run Midtrapap' (friendship edition) 2548 BE - Wat Rachaburana (Pitsanuloke)

Comes with stainless steel case included
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metta balm to attract treasures - Enchanted Lizard charm insert | Buddhist Amulets

See Pherng Riak Sap (metta balm to attract treasures) - Fang Tukgae Aathan (Enchanted Lizard charm inserted) - by the Master of Gecko and Tugkae charms - Luang Por Lum - Wat Samakee Dhamma

See Pherng Riak Sap  is empowered with the Metta of the Jing Jok Maha Saneh, the Gecko which binds, unites and causes Love to Increase towards one another. Powerful Metta Mahaniyom and Maha Sanaeh Magic was used to boil and prepare the potion. Luang Por Lum learned to Empower the Tukgae and Jing Jok Geckos with Luang Por Kreun, and sat together empowering them many times together.

There is no Samnak or temple more famous or successful with its devotees for the Jing Jok and Tukgae amulets, than the Samnak of the LP Kreun lineage. Luang Por Hlam is cirrently perhaps the most famous maker of Gecko charms in the Sangha and whose Tukgae and Jing Jok Geckos have recieved great success and a large following of devotees.

Kata Bucha See Pherng
Puttang Aaraatanaanang
Tammang Aaratanaanang
Sangkang Aaraatanaanang

Then focus and pray for your whatever it is your wishes are, as strongly as possible.
You can carry the See Pherng or place on a small 'Pan' (a golden or silver colored tray for offerings or placing sacred objects) and keep it on the altar, and pay Bucha to the Tukgae soaking in the balm. You can also smear the balm on your forehead, or under your chin for good selling. More recommendable is to keep it on an altar or in the place of business on a suitable raised place in reverence, and ask it to help call customers or whatever your needs are.

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See Pherng Paya Pluak Maha Sanaeh Metta Balm - LP Naen | Buddhist Amulets

For the making of this See Pherng Paya Pluak Maha Sanaeh, Luang Phu Naern performed a Ritual to boil the Metta Balm on the Khao Pansa  Ceremony when Monks Retire for the Rainy season.

He then took the potion and buried it inside the nest of the Paya Pluak (King Termite). After this, he tied 'Saay Siin'(Sincana cords) to the nest and walked to his Kuti hut, taking the cord inside with him. He then eneterd into Nirodha Jhana meditation and performed empowerments during the whole three month period, making it a Traimas Empowerment.

This particular kind of Metta Balm is not often seen due to the fact that it is very difficult to find the right ingredients and complicated to make the proper ceremonies and empowerments. The Ceremony can only be performed on Khao Pansa day (Beginning of Rainy Season) and empowered during the Rains Retreat. Not many Masters still know this Wicha, which uses the King Termite and its nest to draw its Magical power. Few Masters have the energy to spend a whole rainy season (3 months) empowering with Jhanic meditation and casting Incantations, working with the Jom Pluak (termites) who assist in performing their own particular magical empowerment with their instinctual knowledge of the power of scent.
The Lid of the Balm Pot has a Sacred Yant on it and is also an Empowered amulet in itself.It has the Four Elements Invoked with "Na Ma Pa Ta Ja Pa Ka Sa"

The 'Jom Pluak'(termite nest) which is able to be used for the empowerment of See Pherng must be one meter high, and have a cone shape like a Chedi Stupa shape. The Balm endows the owner with great charm and allows easy life through increased popularity, Promotion, social and love life is improved, as is business and profession. Sales are made easily, firends are helpful, customers wish to spend in your shop, the opposite sex is attracted to you.
Kata Sek See Pherng Paya Pluak Maha Sanaeh
I A Ka Ma Chaaradti Chaaradti Wa Mo Tu Tan Dtaanang (chant 7 times.
See Pherng Paya Pluak Maha Sanaeh Metta Balm with Sacred Yantra - Run Chana Marn - Luang Phu Naen - Wat Ban Kaset Tung Sethee
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Hun Payont Hmern Haan Nam Choke Dtua Kroo - Luang Phu Naen | Buddhist Amulets

Hun Payont Hmern Haan Nam Choke Dtua Kroo 'Nam Rerk' edition (Bucha statue) house protection and increase shop sales - Luang Phu Naen Kampiro

This large size Hun Payont effigy is designed to protect your household from thieves and other dangers, and to increase your fortune and call customer into your shop, or place of Business.

Made from Nuea samrit and sacred Chanuan Muan Sarn from old Hun Payont and Yantra foils. Sacred magical and prai powders and Takrut spells inserted into the base amplify and empower the ability of the Hun Payont and its range of influence.  When Luang Phu Naen began making and released Hun Payont in 2551 BE, the Devotees flocked to the temple and in no time all of the Hun Payont were rented out to the point of depletion in a very short time, and these Hun Payont are now extremely rare and almost impossible to find anymore, for they are prized and guarded possessions of the Looksit who believe in the immense power of this spirit assistant.

And now, for the second time, on the auspicious day of Luang Phu Naens rising ascendant sign, on the 26th March 2554 BE, Luang Phu performed the homage ceremony to the Kroo Masters of his Ruesi Lineage (Wai Kroo Burapajarn), and performed the final raising of the Chadtra Parasol on top of the Tong Taep Tara Sethee Chedi Relic Stupa as completion of its construction on the same day. This of course made it a doubly sacred occasion in which the Devas should arrive and attend in throngs for such an auspicious occasion.

To mark this occasion and help fund the massive costs of such a Grand project, as well as to repay the Looksit for their generosity and suport and protect and incres their fortunes, Luang Phu has made the Hun Payont Maha Nam Choke Dtua Kroo (and a large range of other magic amulets and charms).

Luang Phu Naen had decided to create a large Bucha statue of the Hun Payont Hmern Haan Nam Choke for installation in the home, car, or place of business. The reason the Hun Payont is named 'Hmern Haan' (LP Naen tells), is that Hmern Haan was a soldier who was so strong and able bodied, that he was able to fight with a Buffalo single handedly without the aid of any weapons, and beat the buffalo and kill it with his bare hands!

The 'Chanuan Muan Sarn' (sacred metals used to smelt the effigies), was composed of old metals from the first 2551 edition of Hun Payont effigies, and mixed with Yantra Foils which Luang Phu Naen had made and given Incantations and Jhanic empowerments over a period of 3 years.

Both the metals and the Hun Payont itself are extremely powerful because Luang Phu naen has invoked the Kroo Deities of his lineage and Masters to attend in his presence and assist in the empowerment by sitting in the spirit world at his side and join in in his Incantations and empowerments. The Ruesi Kroo of his lineage have immense Jhanic powers above that of a mere Human Ruesi, which endows the Hun payont with true power of the Devas.

The Invocations empowered each Hun Payont with a mind, and a spirit body within the effigy, which the Masters commanded to assist the owner and protect, and increase their good fortunes, bringing hapiness, safety and riches, preventing accidents and unforeseen inauspicious events from happening.

Protecting from magical attacks and evil entities approaching, including black magic spells and curses.
The Hun Payont, when used in the car, can protect from accidents and make you journey safely, and keep it safe from robbers in your absence. Even wild animals as powerful as the elephant, tiger or buffalo can not enter or approach and harm you.
Hun Payont Hmern Haan Nam Choke Dtua Kroo 'Nam Rerk' edition (Bucha statue) house protection and increase shop sales - Luang Phu Naen Kampiro - price includes international airmail postage

Kata Bucha Hun Payont (LP Naen Kampiro Lineage)
Om Na Ma Pa Ta Jaedta Phuudto Maha Phuudtang Hun Payondtang Nimidtang Gang Ruubpang Bpiyang Ma Ma Aehi Aehi Na Mo Put Taa Ya (chant 7 Times)

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Khun Phaen Prai Kumarn (Pim Lek) - Luang Phu Rit - Wat Chonlapratan (Buriram) | Buddhist Amulets

Pra Khun Phaen Prai Kumarn Pim Lek (small Pim) - Nuea Wan Saboo Luead (blood soap herbal pollen)with Pong Mai Takian (Sacred Takian spirit tree wood powders) - Luang Phu Rit (Wat Chonlapratan).

This amulet was made to raise funds for the new Sala Maha Guson building which LP Rit is constructing at Wat Chonlapratan.

The front face features a Buddha in meditation whose lotus throne floats over a Kumarn Tong who lays down underneath it, and two Kumarn flanking the Buddha. The rear face features double Sariga bird Takruts and one Kumarn Tep Deity. This amulet is small in size and suitable for Male or Female devotees.
Although the amulet is a Khun Phaen, Khun Phaen himself is not featured on the front face (as is the case in at least half or more of the amulets called 'Khun Phaen'). This is due to the fact, that actually, traditional Khun Phaen amulets were never made t represent Khun Phaen, rather were true Buddha images.

It was only after the finding of the Khun Phaen Ban Grang amulets in Supannburi, and the subsequent success in attracting business and lovers experienced by those who wore them, that the comparison with the amazing charm of the Khun Phaen legend was made, and the name 'Pra Khun Phaen' was given to the Buddha amulet. For this reason, (Quote Ajarn Spencer Littlewood)"When people ask me if a woman can wear a Khun Phaen amulet, i always say yes, except for in the case of Khun Phaen amulets made more recently with the real image of Khun Phaen himself instead of Lord Buddha on the face".

The only Khun Phaen amulets a woman can consider being unable to wear, are those much more modern amulets which have been changed to feature Khun Phaen instead of the Buddha, and which lean to specific Male orientated magical influence. Most Khun Phaen amulets are in fact Buddha amulets, named after Khun Phaen firstly because of their Maha Sanaeh effect, secondly because some Masters invoke the spirit of Khun Phaen to inhabit them, and thirdly because they may actually design them with Khun Phaen instead of the Buddha on the front face. This is a very recent and modern development which has come into being, due to the immense demand for Maha sanaeh amulets and the belief in the power of Pra Khun Phaen amulets.

If we consider though, that the amulets which made Khun Phaen famous for Maha saneh in the first place were Buddha amulets and not Khun phaen images, this assumption is perhaps erroneous, and has caused a development of a new kind of amulet which has yet to prove its worth to be equal to that of the Buddha images which first were given the name 'Khun Phaen'.

The reason for the Khun Phaen Ban Grang amulet having been named Khun Phaen due to powerful charm effect, was most probably that Khun Phaen himself lived near the temple of Wat Kae and Ban Grang, and the locals thus used one of their local legends as a comparison and nickname, in order to 1. remember their heritage and 2. promote and market their province.

In conclusion, this amulet is called Khun Phaen but has a Buddha image on it, and can be worn by either sex. It has the same amount of Metta power, whichever way you look at it, or how you call it.. names being an imaginary matter in all circumstances.

Magical Properties of this amulet; Metta Mahaniyom, Maha Sanaeh, Choke Lap, Klaew Klaad

Pra Khun Phaen Prai Kumarn Pim Lek - Nuea Wan Saboo Luead with Sacred Takian spirit tree wood powder, 2 Takrut Sariga - Luang Phu Rit - (Buriram)

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Khun Phaen Um Nang Nuea Dam - Luang Por Chern | Buddhist Amulets

Khun Phaen Um Nang Nuea Dam - Fang Ploi Daeng - 3 Takrut Sam Kasat - Luang Por Chern - Wat Ta Ee  - casing included

The 'Run Rap Sap' edition of amulets were given solo empowerments by Luang Por Chern of Wat Ta Ee whils meditating in the Panom Rung Khmer Palace Temple. After the blessings, Luang Por told that he had seen nang Fa and Nang Apsorn (Angelic female Deities) scatter flowers and petals over the amulets from the sky. This could be the reason that so many people have had successful results after using these amulets, and that Luang Por Cherns Pra Khun Phaen have recieved so much demand and interest that they are hardly able to be found since his passing away.

This amulet is not a Buddha amulet, as are the front face images of some traditional Khun Phaen amulets, rather pure magical amulets of the Maha Sanaeh Metta variety. Three Takrut spells in copper, silver and gold are inserted, 2 in the front and one on the rear face, which features Khun Phaen embracing two ladies, along with a sacred ploi daeng stone insert. The rear face has an "In Ma Saep Nang" image (lady embracing a horse) which is one  of the most powerful maha saneh wicha for love charms with increased business attraction power.

Khun Phaen Um Nang Nuea Dam - Fang Ploi Daeng - 3 Takrut Sam Kasat - Luang Por Chern - Wat Ta Ee - casing included

Luang Por Chern is a Master Monk of Khmer magical tradition and a practitioner of Vipassana Kammathana meditative skills in the Khao Gulen lineage, which is a school of strong Vipassana practice and Magical Wicha. Luang Por once learned magic with the great Luang Por Sukh of Wat Pak Klong Makam Tao - one of the greatest Magic Monks of all Thai History. Luang Por Chern passed away in 2547 BE, and his amulets are becoming ever rarer indeed because although he has passed, the amount of Devotees seeking his amulets is ever increasing. He is famous for his Khun Phaen and Kumarn Tong amulets as well as his very powerful and rare 'Mae Bper' and Pra Ngang amulets which have left people stunned with incredible power of Maha Sanaeh they carry.

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Taep Wanorn See Hoo Ha Ta - Kroo Ba Aryachat

Taep See Hoo Ha Dta is a Deity whose tale appears in the Norhtern Lanna Tradition, and is reputed to be an  Manifestation of the Amarint Deity. Made and empowered by Kroo Ba Aryachat of Wat saeng Gaew Potiyan. The Deity is a powerful creator of wealth and also protects from Danger and dark magic. This amulet is a mini Loi Ongk Bucha statuette without casing for placement on the altar or in the pocket, or purse. It can also be placed in the place of Business.

Read about the Legend of this Deity;

See Hoo Haa Dtaa – Means Four Ears and Five Eyes

The See Hoo Ha Ta Deity has two different legends;
One is “Meng See Hoo Ha Dtaa” (five eyes four ears) and is part of a legend attached to the building of the Temple of Wat Khao Kway Gaew in Chiang Rai – this creature exists in the temple there as a statue.

This creature’s dung (excrement) is gold when it goes to the toilet
It is supposed to be the reason theat men love their mistress more than their first and main wife (in Thailand many men have a “Mia Hlwong” (main wife) and a “Mia Noi” (second wife/mistress).
The four ears and the five eyes are part of the maintainance of the Buddhist principles of Dhamma practise; namely, Bhramavihara (the four ears representing; four practises of compassion – Metta (loving friendliness), Garuna (Compassion and generosity), Mutitaa (Mutual concern for the welfare of others) and Upekha [equanimity])

The five eyes mean the five precepts (not killing not stealing not indulging in perverse sexual or adulterous behaviour, not lying and not taking alcohol or intoxicating substances such as drugs)
The first version of this creature “Meng See Hoo Ha Dtaa” (above picture), Meng See Hnaa Ha Dtaa is like a bear a little bit and small in stature, it eats coals and excretes solid gold.

Kroo Ba Ariyachat is famous for his extreme ascetic practice of 'Awk Nirosagam'
Kroo Ba Ariyachats 'Awk Nirosagam' practice of being enclosed withn a chamber for a period of time, and remain in meditation. The word Niros means to enter the state of non attachment to the senses. The Pra Pid Ta Buddha with hands over eyes and ears, nose mouth and other orifices, means precisely this, to cut off ones sense stimuli, in order to induce Nirosagam.
The Nirosagam ceremony which is presented in the video clips below, was held on 9th January 2552.
Size; 3.5 Cm high and 2.4 Cm wide. Comes in Original box from temple.

Comes in original box
Above; Kroo Ba Ariachat prepares to enter Nirosagam for the 8th consecutive time.
Above, images of the various Master Gaeji Ajarn with whom Kroo Ba Ariachat has learned Wicha with;
Kroo Ba Srivichai, Kroo Ba Chum, Kroo Ba Phad, Kroo Ba Noi, Kroo Ba Bun Chum, Kroo Ba Duang Dee, Kroo Ba Por Dabos, Kroo Ba Jantr Gaew, Kroo Ba Dtan, Kroo Ba Indta, Kroo Ba Tueang, Tan Jao Khun Tongchai, and Kroo Ba Chaiyawongsa.
You can see a video of Kroo Ba Ariachat entering the eight Nirosagam ceremony below on 9th January 2552. He stays in the sealed space for 7 days, and consumes only water. After this, he came out and headed a ceremony for people to donate dry foods for hims to raise funds to help local poor Folk of the area and to improve conditions for the soldiers and police of the three border provinces of North Thailand.

Guru Yoga: According to the Preliminary Practice of Longchen Nyingtik The Heart of the Path: Seeing the Guru as Buddha The Union of Bliss and Emptiness: Teachings on the Practice of Guru Yoga

Above, Kroo Ba Ariachat with his Teacher Kroo Ba Jantr Dtip, as he was still a Samanera

Above; Kroo Ba Ariachat as he was stil a Samanera of 17 years of age - he was already advancing to the level of Mastery in meditation and various Wicha even at this age.

The legend of Meng Si Hoo Ha Ta is called the legend of “Aay Tuggatta”, which goes like this;

About one thousand years ago, there was a city called nakorn Pantumid, with it’s ruler “Pra Jao Pantumit Racha”. The city was a peaceful one withoout any problems, and its ruler Pra Jao Pantumit had seven wives to his name. In this city there was a poor family of three (Mother Father and child) the child went by the name of Aay Tuggatta. When Aay was only four years old, his mother died. After this, when Aay Tuggatta wenr begging, some people had compassion and welcomed him, giving him alms, and others would chase him away. When he was 12 years old, his father sent him to work as a cow herder for a village chieftan, but after not many years, his father bacame terribly sick, and thinking that he would not live for long, he taught his son to have moral precepts, and told him that when he died, he should bury him in the forest until his skull fell off, and then should take the skull and place it on the altar in the house to rever. He was told that when Aay should reach the age of seventeen, that he should take the skull onto a mountain to the south west,; wherever the skull migh get caught up, then there should it be buried, and in that place set an animal trap. If an animal should gte caught in the trap, then he should take it and look after it. After having explained his wishes, his father died. So the young Aay took his father’s skull up the mountain until it got stuck in front of the mouth of a cave, and there he set his trap for the animal. After 3 or 4 days, he returned and found that there was a very strange animal indeed caught in the trap. this animal looked like a bear, short in stature, with wide eyes, green in color. It had all of five eyes and four ears, and he gave it the name “meng ha ta see hoo”, meaning “creature with five eyes and four ears”.
Aay thought that this must be his father reborn as the strange animal, and took it to keep at home, building a small coop for it and bringing it some food and water. But Meng Ha ta See Hoo would not eat anything he gave it, and he became worried, because he didn’t really have much time to care for the animal, due to the fact that he had to work as a cowherd every day. It was cold season, and so when Aay returned home from work, he lit a fire and burnt it to make coals. It so happened that one of the hot coals sprang out of the fire and landed near meng ha ta see hoo; with great hunger in his eyes, meng ha ta see hoo ran forward and snatched the burning ember of coal and ate it. Aay was curious to see if meng ha ta see hoo would eat the rest, and let him approach the fire, – the animal wolfed the coals down as if they were a plate of delicacies! the next day, meng ha ta see hoo dropped dung that was pure gold, and many pieces were they indeed! When Aay saw this, he began to bring hot coals to the animal each evening to eat, and each morning there were piles of golden pellets to collect, which Aa then took and buried under the ground to hide them. Some time later, there was rumors and news of the great beauty of the princess Pra Nang Sima (daughter of Pra Jao Pantumid Racha, the ruler of the realm) being spread around the nation. many people wished her to accept their marriage offers, and lords and ladies and nobles in their hundreds began to appear in the district to compete for her affections.
To deal with this, Pra Jao Pantumid Racha decided that whoever should win her hand should build a well made of solid gold and bring it to the palace. He set this out as a condition of marriage thinking that it would be extremely unlikely that anyone would acheive such a thing, and that thus the crowds who had come to give courtship would disappear and things would quieten down again. But Aay heard the news and hired an artesan to construct a water container of the solid gold he had collected from men ha ta see hoo and then had it carried to the royal palace. When Pra Jao Pantumid Racha saw the golden water well, he sent a servant to see where it had been brought from, and upon recieving the news that it came from the house of Aay, he ordered a road to be built from the palace to his house, upon completion of which, should the marriage ceremony be conducted. So the young Aay recieved the hand of the princess in marriage. After the marriage, Pra Jao Pantumid Racha asked Aaay where the gold had come from, and Aay answered honestly that it had come from meng ha ta see hoo. Pra Jao Pantumid Rach ordered the gold to be dug up from the garden, which took 7 days and nights to recover. The king then took the gold as his prize, and asked further where meng ha ta see hoo was, and to bring it for him to see. Aay brought the animal but meng ha ta see hoo was afraid of Pra Jao Pantumid Racha and ran away. Pra Jao Pantumid Rach ordered his servants to chase and catch the animal, which they had to do three times before finally managing to stop it from fleeing again and managed to put it in a cage. One day, as Pra Jao Pantumid Racha wanted to stroke the animal and opened the cage to do so, meng ha ta see hoo sprang out and ran away again, with Pra Jao Pantumid Racha chasing after. Pra Jao Pantumid Rach ran until reaching the mouth of the cave where hethought meng ha ta see hoo had entered to hide, and ran inside it.Once he had entered, a landslide occured and closed the mouth of the cave, and trapped Pra Jao Pantumid Racha inside it. the servants of Pra Jao Pantumid Racha looked everywhere but were unable to find their king.
Pra Jao Pantumid Racha began to blame himself that this was all because of greed for wanting to keep meng ha ta see hoo that he was trapped inside the cave, and began to thiink he would surely die there. Then the land slid a little further and there was a small opening in the rocks blocking the cave entrance, and Pra Jao Pantumid Racha was able to shout to his servants to go and bring all 7 of his wives to the cave. They should then open their skirts and let their king and husband see their sexual organs for the last time before he should die. His wives came with great embarrasment and shame to the cave, opened their skirts and showed their private parts.
Then something amazing happened; A sound of laughter came from the cave, causing the cave mouth to be opened and unblocked, and Pra Jao Pantumid Racha was able to escape from his entrapment, and crying out in relief to his harem that he would love all of them his lesser wives, more than his royal queen (main wife). When they had returned to the city, they continued living as happily as before, until Pra Jao Pantumid Racha relinquished his throne to Aay (who was now his son and heir to the throne), and renamed Aay as Prayaa Tammikaracha.
There were 7 days of celebrations, and monks of the Buddhist sangha came to preach the Dhamma, bringing with the the Boroma Saree Rikadhatu (Buddha relics) of the Buddha’s left little finger bone, and offering it as a gift to the realm.Prayaa Tammikaracha thus constructed a temple for it to be placed in and revered, and many other temples in the vicinity too. He built wat Doi Khao Kway Gaew, and placed the relic of Buddha’s fingerbone in the Chedi stupa there. This temple is built on the Doi (mountain) which has the cave where Meng Ha Ta See Hoo was found, and is now known as Wat Doi Khao Kway Gaew
The other version to be found is Paya Wanorn See Hoo Ha Ta.
The version in the picture is from a legend made famous by the Master Monk “Kroo Baa Chaya Wongsaa Pattana of Lampun province – in this legend “See Hoo Ha Dtaa” is in the shape of a monkey, and named “Payawaanorn See Hoo Haa Dtaa”
This image is greatly revered in Chiang Mai and Lampun and was created into a statue by Pra Dto Dtidta Wiriyo of Chiang Mai
There is a ritual ceremony which people of Ghiang Rai like to play for to bring luck and fortune, bt playing the game of Meng Ha ta See Hoo. I shall explain this ceremony, and how to perform it as a poojah soon
four eared five eyed Deity

Taep Paya Wanorn See Hoo Ha Ta (Deity for producing riches and treasures) - Kroo Ba Aryachat - Wat saeng Gaew Potiyan